MEDICINE SONGS OF GEORGE FARMER 


By 


ALBERT B. REAGAN 1 f '~ 

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Reprinted from the American Anthropologist, Vol. 24, No, 3, 
July-September, 1922, 




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[Reprinted from the American Anthropologist, Vol. 24, No. 3, 
July-September, 1922.] 















MEDICINE SONGS OF GEORGE FARMER 1 

By ALBERT B. REAGAN 


W HILE doing research work among the Bois Fort Indians of 
Minnesota when I was Indian Agent at Nett Lake in that 
state one of my Indian policemen was a medicine man by 
the name of George Farmer Ne-ba-day-ke-shi-go-kay. He was a 
man of influence among his people.. He also had a sufficient 
knowledge of his language, to be able to write down his thoughts 
in “Chippewa,” though he had never been to any school so far 
as could be learned. 

Once when at his place I accidently discovered that he had a 
large note book. His little daughter gave it to me, and on opening 
it I saw writing in it, but in a language I did not recognize. After 
a good deal of persuasion, I succeeded in getting him to translate 
the words, when to my surprise I found that the writing consisted 
of medicine songs and medicinal receipts. 2 

These were written in Roman script but with phonetic values 
similar to French. Mr. Farmer let me copy his notes. The copy 
of his writing is in the first line and below this is the direct trans¬ 
lation of each word that is translatable. The words “to-o,” 
“ho-wo-he,” “we-he,” and many others are just thrown-in words 
and do not admit of being translated. Stars indicate places where 
there are lengthy pauses in the song and dashes where short 
pauses occur. The word written “mite” is the same as the 
“mide,” found elsewhere. 


1 It should be noted that the orthography of the Indian words cited in this paper 
does not take into consideration phonetic niceties. Thus true lenes surd stops are not 
distinguished from sonant stops, nor are ‘p, ‘t, ‘k from p, t, k respectively. It seems 
likely that terminally sonant stops are aspirated but have a corresponding surd as a 
glide. True sonant stops do not exist after sibilants; and it is not likely that true 
surds exist after the consonants n, n, m. Possibly, to judge by the Gull Lake dialect, 
other peculiarities exist.—Truman Michelson. 

2 The medicinal receipts were published under the title “Some Chippewa Medicinal 
Receipts,” in the American Anthropologist (n.s.), vol. 23, 1921, pp. 246-249. 

332 


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APR f5 '923 




reagan] 


MEDICINE SONGS OF GEORGE FARMER 


333 


The Medicine Songs 

Song 1: As Written in George Farmer’s Notebook 

KAGIWEIASH OGHGABEWI SI MI TEWIG 

Bemi keweinan shi madagwanina 
Mi kana misiwe bemi kaweian 
Mi-si-we o tenag babigotenag 
Ni bawiog mi mi gi himag kashi ka wit 
Mego nawag 

Ni ni wa ni bawida bebi nawag 

Ni te mosabebi nawog 

Wi-da ni-nee nish inini wog o nabiwog 

Edanabiian 

Ano djimo a ni gi wi newa ni kan 
Nani gedji no dji mo a qwi mo ki ia ne 
Ei nawemo iane anish mi te 
Nai ni ni wag nani hi teshg awag 
Ni-te-mo sa 

******** 

Sagi si i tig wi ko tig 
Ialiaama wanai temasa ki to bwa 
Kane ki to nagane 

Song 1: Kagiweiash Ochigabewisimitewig 
(O. B. Johnson’s Medicine Dance Song) 

1 . Be-mi-ka-we-i-nan shi-ma-da-gwa-ni-na 

I see a bear track or a track bear 

Explanation: The above is sung by those who are walking around 
inside of the Grand Medicine Lodge, and they go through the motions of 
looking for the bear track, dancing around the hall in a half stooped-over 
position. 

2 . Ni-ka-na mi-si-we be-mi-ka-we-ian 

put presents on center line in dance hall big ducks track seen 

Mi-si-we o-te-nag ba-bi-go-te-nag 

big ducks town bad rocks 

Free translation: Put the presents [to the gods] on the center line of the 
dance hall, as we have seen the tracks of the great northern loon (big ducks). 
The big ducks [are soaring around]. They see the rocks all around the town. 

3 . Ni-ba-wi-og ni-mi-gi-si-mag kashi-ko-wit me-go-na-wag 

Somebody my shells today somebody shoots 

standing 

Free translation: Somebody (some one of the medicine actors) standing 
up, “shoots” my medicine shells [for my benefit] today. 


334 


AMERICAN ANTHROPOLOGIST 


[n.s., 24, 1922 


(It is believed that the konapamik shell, the sacred emblem of the Grand 
Medicine Lodge, is to be swallowed by the medicine man and then by the 
power of these shells (magic influence) he can “shoot” into the candidate’s 
heart the mysterious power and influence contained in his medicine bag.) 

4 . Ni-niwa nibawida be-binawag nitemosa be-bi-na-wag 

man standing up shoots the partner friend shoots shells 

shells 

Free translation: A man standing up [in the lodge] “shoots” the shells 
[into the heart] of my partner; [he] “shoots” the shells. (It might also mean: 
A man, standing up, “shoots” the shells. My friend “shoots” the shells.) 

5 . Widaninee nish ininiwag ona-biwag eda-na-bi-ie-an 

have lots of two men sit down bed 

things 


Free translation: Two men who have lots of things sit down on a bed or 
mat. 


6 . A-no-dji-mo-a 
somebody’s brother 

Na-ni-ge-dji 

somebody saw him on the 
other side of his brother 


ni-gi-wi-ne-dwa ni-kan 

shoot the shells, sick partner 


no-dji-mo-a e-wi-mo-ki-ia-ne 

someone falls down on somebody sings 
his side and gets up 
again 


Free translation: My partner whom you see on the other side of the 
sick brother “shoots” the shells into him (the candidate), as he falls down 
and gets up again, as somebody sings. (This stanza illustrates the action of 
the candidate, falling down when he is “shot” by the medicine man; the 
magic influence of the medicine bag being “shot” into his heart, and being 
too powerful for him to bear, he becomes unconscious. Such a scene as is 
here described can be seen at any medicine lodge dance. The person who falls 
down in a pretended unconsciousness is said to be sick.) 


7 . E-gi-na-we-mo-ia-ne an-ish-mi-te 

somebody sang I guess dancing 

Wai-ni-ni-wag na-ni-bitesh-gowag ni-te-mo-a 

man dancing all walking partner 

to town 

Free translation: As somebody sings there is dancing; everybody dancing 
walks to town with my partner. Or: Somebody sings and there is dancing 
and everybody, dancing, walks to town with my partner (the person being 
initiated). 

8 . Sagisjtigwikotig Yahla(h) ah(h)ahmah aniatemasa 

somebody shoots shells at wigwam partner 

Ki-t-bwa-ka-na ki-to-na-ga-ne 

five plates 


reagan] 


MEDICINE SONGS OF GEORGE FARMER 


335 


Free translation: Somebody (the medicine man) “shoots” the shells [in 
a “medicine” way] at the wigwam of my partner (the person being initiated) 
and [he prepares] five plates [for the chief medicine men, i.e., five dishes of 
eatables]. 

Song 2 : As Recorded in the Notebook 
ENAGAMI GI NAG MI TE NAGAMON 

Manito ino nanawagamig 
Na-na-wik-ish-go-ke manito wiko 
Biei-na bi-wake dji gwe-wa-ge 
Ki-i-e- i-na bi-wake ms ki-ia-ne 
Na-na-wa-ga-mig we dji ms-ki-iane 
Na-na-wi-ki-shig we dji ms-ki-iane 
* * * * * * * 

Awena— ke-wi- a-woge ki hinan 

Awena -&e-wi-a-woge dji kw ewoke 

Ni-kani wi te 
Ni kani i ko o 

Dji-bi sasagadji we adaki mi to ke 

Mada ni kishi ko mina to ke 

Nano deia ko we wake edashit 

Mitewa wewigani mag wa 

Wi a mwake dawi amwake 

Megwe kamig nani bawi given 

Kisig i nato dane ni kan kiwidakamige 

Kana wabami te 

Waban ni bi tsne ni kan 

Baiawage badamwewi daman 

Kaogi na manito. 

Song 2 : E-na-ga-mi-gi-nag mi-te na-ga-mon 
(Anahkahmegenung’s Medicine Lodge Song) 

1 . Manito ino nanawagamig nanawikishigoke nimatowike 

God is over all islands over the heaven [is] God (?) 

Free translation: God is over the heaven and the earth. (It is hard to 
translate this. Na-na-mi-ga-mig is the “muskeg” (peat) in the swamps 
rising up out of the water, a sort of floating peat, the Indians believing that 
the land surface of the earth is a floating muskeg—“lots of islands on the 
surface of the big ocean.” They base their belief on the fact that a piece of 
muskeg will tear loose from the bottom of the shallow lakes in that northern 
country and float around bearing upon it quite a bit of vegetation, even small 
trees. I have used such floating islands as concealments in the fall when 
hunting ducks on Nett Lake. I could hide among the rushes and sun¬ 
flower like weeds and, putting my decoys in the clear water adjacent, could 
shoot ducks from that concealment as they settled on the water among them; 
but I had to be careful lest my island sink under my weight and leave me in 
the water. Na-na-wa-ga-mig also means “all over the country are big 


336 


AMERICAN ANTHROPOLOGIST 


[n.s., 24, 1922 


islands,” i.e., it is the earth (the middle of the universe). The Indians believe 
that the visible universe is composed of two plate-like parts; the sky is the 
upper “plate,” the earth the lower “plate.” They call the earth the lower 
middle of the universe, the sky the upper middle of the universe. They 
also believe that we live in the center of the upper (or land) part of the 
“earth-plate” and that the sky directly above us, “the visible sky,” is the 
center of the “sky-plate.” Nah-nah-we-ke-shig-oke is “the center of the 


“sky-plate.”) 



2. Bioina-bi-wake 


dji-gwe-wa-ge 

the thunderbird 


thunders 

Ki-ie-i-na 

bi-wake 

mo-ki-ia-ne 

look see 

the islands 

grow up [out of the water] 

3. Na-na-wa-ga-mig 


we-dji-mo-ki-ia-ne 

from the middle of the sky 

we come down 


Free translation: From the center of the earth, the land surface of the 
earth, the big island grows up and from the center of the earth-plate we 
come up. From the middle of the sky-plate in the starry vault we come 
down. 


4. A-we-na 
who 

A-we-na 

who 


ke-wi-a-wage 

uses 

ke-wi-a-wa-ge 

uses 


ki-bi-nan 
medicine shells? 

dji-kwe-wa-ke 
the thunder? 


5. Ni-kane-we-te 

the head walker in the dance. 

Ni-kani-i-ho o 

(the head walker in the medicine dance, the leading man, the person who 
leads or heads the dancing column in the Grand Medicine Lodge dance cere¬ 
monies.) 

6 . Dji-bi-sa-sa-ga-dji-we a-da-ki-mi-to-ke 

the daylight comes upon the earth 

Ma-da-ni-kish-i-ko mi-na-to-ke 

sky God 


Free translation: The daylight in fringed rays comes upon the earth 
and when the sun gets a little higher the sky clears (i.e., darkness is gone, 
darkness goes when the sun gets brighter). 

7. Na-no-de-ia-ko-we-wake wa-ke-e-da-shit 

there not much talking 

Mi-te-wa we-wi-ga-ni-ma-gwa 

medicine men our brethren 


Free translation: There is not much talking. The medicine men are our 
friends or brethren.” (The whole stanza seems to mean: Every one is too 
tired from dancing to talk much; but all the medicine men are our friends.) 



reagan] 


MEDICINE SONGS OF GEORGE FARMER 


337 


8 . Wi-am-wa-ke da-wi 

eating dog medicine 

Me-gwe-ka-mig 
all the people 


am-wa-ke 

dance 

na-ni-ba-wi-gwen 

stand up between lots of houses 


Free translation: All the people [are] standing up dancing all around the 
village eating dog as they dance. (This stanza is sung just before the dog¬ 
eating feast begins.) 

9. Kishig i-na-to-da-ne ni-kan ki-wi-da-mi-ge 

sky asks brethren all round the horizon 

Ka-na-wa-ba-mi-te 
look and see 


Free translation: The medicine man points to the sky and says: The 
heavens ask the brethren [of our lodge] everywhere to look and see me, 
(i.e., to approve his medicine acts). 


10. Wa-ban 
morning 

11. Ba-ia-wa-ge 
thunderers 


ni-bi-te-ne ni-kan 

brings friends 

ba-da-me-we-wi-da-man 

coming 


Kah-ge-na manito 

all gods 

Free translation: The thunderers are always coming; all the gods [are 
always coming]. 


Song 3: As Recorded in the Notebook 
O NA MAN ASH GWEN A GA MON 


Ieewa wedahi ian ogimawano 
Gwen abiian ahi gwen 
Ni kan ni na to na mawa ni kan 
Ka wi da mon me ni to wag 
* * * * * * * 


Ieewa ni to ko kagi na mi to gok we 

Wigan magwakaki na adi mig 

Awewedani na kamatweishit kakina 

Mi tewag dji no dame wat 

Awenen ni kan ni na to ma 

Mite nikis manito ni kan kiwabama 

la a magwaweto ti hi hishgokamig ni kan 

Ka-damwe wi doke ti bishigokishik 


Song 3: as sung by O-na-ma-nash-gwen-a-ga-mon 


1 . Iie-e-wa 
(no meaning) 


we-da-bi-ian 
see the [bed] 


o-gima-wa-no-gwen 

chiefs 


338 


AMERICAN ANTHROPOLOGIST 


[n.s., 24, 1922 


A-bi-ian a-bi-gwen 

see (stay at home) the bed 

Free translation: The lazy chiefs are staying at home in their beds 
(referring to those who have not come to the dance). 

2. Ni-kan ni-na-to-na-ma-wa ni-kan 

partner something of medicine partner 

found in your pocket 

Ka-win-da-mon me-ni-to-wag 

I ask gods 


Free translation: My partner, you have something of medicine in your 
pocket. Partner (my friend or brother in the lodge) I ask the gods [about it 
for you]. 


3. Ia-e-wa ni-ko-to ka-gi-na 

(no meaning) I ask somebody all 

We-wi-ga-ni ma-ga-wa ka-ki-na 

belong to me all 


mi-to-gok 

trees 

a-si-nig 

rock [belongs to me] 


Free translation: I ask somebody (a god) if all the trees do not belong 
to me, if all the rocks belong to me. (The medicine man here means that 
everything of the universe belongs to those who belong to his order.) 

4. A-we-nen-da-ne-na ka-ma-dwa-e-shit ka-ki-na 

who’s that talking all 

Me-te-wag dji-ne-dah-no-wat 

medicine understand 


Free translation: Who’s that talking? All medicine men understand. 

5. Awenen nikan ninatoma mite mikis manito nikan 

who is that partner coming medicine shells god partner 


Ki-wa-ba-ma 

sees 


Free translation: My brother, who is coming with the medicine shells? 
My [partner] brother sees the god [coming with the shells]. 


6 . Ia-a ma-gwa-we-to ti-bish-go-kam-ig ni-kan 

(no meaning) loon duck center of earth partner 

Ka-da-nwe-wi-dak ti-bish-go-ki-shig 

hallooing half sky 

Free translation: The great northern loon is hallooing to you, my brother 
(or partner), from the center of the land area of the universe (earth); from 
the half-sky (zenith) [he is hallooing]. 


Song 4: Sha-ga-nash-i-wash-gwena-ga-mon 
(Canadian Medicine Song) 

1. E-wi-wa-ba-mi-ia-ne wagidakamig koedjiwabamiiane 

look and see me on top of the ground you see on 


reagan] 


MEDICINE SONGS OF GEORGE FARMER 


339 


You see me on top of the ground 


me-ni-to-wag 

gods 


Free translation: Look, and see me! 

(country or earth). 

2 . Ni-kan ki-wi-da-mon 

my brother I ask you 

Ni-kan ki-wi-da-mon menitowag mishagwatog 

my brother I ask you gods clear sky 

Free translation: My brother, I ask you about the gods. My brother, I 
ask you about the gods of the clear sky. 

3. A-ia-a keosabamigwen tibishgokeshig 

(no meaning) where you were watch- middle of sky 

ing me or I want you to see 

Free translation: I want you to see in the middle of the sky. 

4. Ki-me-te-win tibish-go-kamig 

I give you medicine dance middle of the earth 

Ki-me-te-wi-in ti-bish-ko-ki-shig 

I give you medicine dance middle of the sky 

Free translation: I give you a medicine dance in the middle of the land 
area of the earth; I give you a dance in the zenith above. 


5. Na-ni-ba-a-ga-wi-da 
walking in the night 

Ki-ne-big 

snake 

6 . Ka-ie-min i-ka-na-wi-ton 

I, too am keeping 


ish-gwa-teg 
in the door 

a-ga-wi-da 
walking in the night 


mitewiwin 
medicine lodge 


manitowan 

gods 


Free translation: I, too, am keeping a medicine lodge for the gods. 
A-ia-go oiokima a-io-ko manito 


it was said to 
him sometimes 


chief 


Free translation: It was said to me: 
I see a god.” 

8 . We-sa-wa-dji-wag 
it looks billows on 


it was said to me god 
sometimes see 

‘Sometimes I see a chief; sometimes 


ki-dji-ka-mi-we 
Lake Superior 

Anin en-a-dji-wag ki-dji-ka-mi-we 

what is it waving in billows on Lake Superior 

Free translation: It looks like billows on Lake Superior. What is it 
waving in billows on Lake Superior? 


9. Ka-wi-ki-ka 
getting old 

Ka-wi-ki-ka 
pretty old 


a-ia-dji-mi-te 
somebody tell 

wa-ia-ba-ko-ke 
I see 


340 


AMERICAN ANTHROPOLOGIST 


[n.s., 24, 1922 


Free translation: Somebody tells me about somebody getting old. I 
see a pretty old man. 

Song 5: Mite Nagamon (Medicine Dance Singing) 

1. Be-mi-ka-we-i-na-ne shi-ma-da-gwa 


see track 

2 . Shi-ma-da-gwa 3 
bear 


bear 


ni-to-ga-wi-a 
I see track 


Free translation: I see the bear track. 


3. N-ga-na 
friend 

Ish-gwa-teg 

in the door of the lodge 


m-wa-m-no-se 
walking around [in] 


wi-ki-wa-mik 
medicine lodge wigwam 


m-wa-ne-no-se 
walking around 


Free translation: They are walking around the brother (friend) who is 
being initiated in the medicine lodge wigwam. They are walking around 
him in the door of the lodge. (This is the scene of the dancing actors dancing 
around a novitiate.) 

4. I-we-da-bi-ma ki-to-bwa-ka-ne 

set (or lay) down pipe 

I-wi-da-bi-dan ki-to-na-ga-ne 

set down dishes of eatables {or dishes to eat in) 

Free translation: Put down the pipe. Set down the dishes [in the place 
designated]. (The dishes are such as are used to contain certain eatables at 
the medicine dances. The scene indicated by this stanza is the preparatory 
ceremony to the feasting part of the medicine ceremonies.) 

5. Ki-shi-gwi-bi-nan ki-wa-wi-da-mo-ne 

sky I ask 

Ki-dji-sa-ki-ma ki-wa-wi-da-mo-ne 

sky I ask 

Free translation: I make supplication to the sky. I make supplication 
to the sky. 

********* 

6 . Wa-ba-ma-ga-ne shimadagwanino inemadabit 

see bear sit down 

Free translation: A bear skin is exhibited, sitting down. 

7. We-na-go-da-wi-ian ti-bish-go-kam-ig 

in sky 


set snare 

O-mi-te 

medicine 


manito 

god 


ti-bish-go-ki-shig 
middle sky 


me-ma-to-bit 
sat down 


The g in gwa has almost the sound of q. 



REAGAN] 


MEDICINE SONGS OF GEORGE FARMER 


341 


Free translation: The medicine god [of the middle of the day] made a 
snare in the sky and sat down in the middle of the sky. 

8 . Ia-ni-ka-na shi-ma-da-gwa be-mo-set 

my brother bear walking 

Mi-ka-nag mi-si-se bi-mo-se mi-ka-nag 

road turkey walking road 


Free translation: My brother, the bear, is walking the road; the turkey 
is walking the road. (This probably refers to some drawing on a birch bark 
parchment.) 


9. A-ni-da 
what you say 

Ki-ma-ga-te-wi 

black 


e-bi-na-wi-iane 
shoot me 


shi-ma-da-gwa 

bear 


te-na-ni-we 

tongue 


ki-wa-ki-te-na-ni-we 

crooked 


Free translation: What do you say? The black bear with the crooked 
tongue is going to “shoot” me [with the medicine shells]. (I have seen 
acts in the medicine lodge ceremonies in which a black bear skin with long 
tongue extending out of the mouth was pointed toward non-dancers by 
the dance-actors in the ceremonies as they passed by the same in their 
forward movement. And this stanza probably refers to such an act.) 

10. Odji-ie-to-ian wi-ia-i ki-mi-sho-mi-si-nan 

I set (no meaning) girl’s grandfather’s 

O-ma-ki-sin ani-ie-to-ian ni-ka-da-mo-wan 

moccasin I set it I am afraid 

Free translation: I place the girl’s moccasin [as you suggest]. I set it 
down, because I am afraid. 


Song 6: Sa-gi-man-a-ki-ka-mon (Drum Singing) 

1. Ka-wa-bi-kwe-hi-wat ma-ni-tok 

white haired god 

Ish-a-we-ni-mi-kok ti-bish-ko-kamik 

gives medicine by a kiss (touch-mouth middle place 

process) 

Ki-wi-da-ka-mik 
all around the earth 


Free translation: The white haired god, wherever he meets him in the 
middle of the earth space or all around the earth (everywhere), gives him 
medicinal powers ( literally medicine) with a kiss. 


2 . Ish-a-we-ni-mi-kog 
give him medicine 
by a kiss 

Ke-kibwa-ganawat 
has pipe 


ni-kane 
my friend 

niti-nemikog 
full of tobacco 


ti-bish-go-ka-mig 
middle place 

kegina-kogane-wat 
has dishes 


342 


AMERICAN ANTHROPOLOGIST 


[n.s., 24, 1922 


Free translation: My friend, he who gave him medicine by a kiss in the 
middle of the earth place, has a pipe full of tobacco. He also has some dishes. 


3. A-be-bi-na bi-si-daw ka-ia-gi-ki-to-wat 

just now some one is talking that talking 

(who’s talking?) 

O-ko-we mi-te-wag we-we-ni-sa bi-si-daw 

here medicine man a little close like who’s that 

whispering in the 
ear 


Ki-ia-gi-te-wat 

talking 


ki-wi-da-ba-mig 
all country around 


Free translation: Who is that talking just now—a little close as if 
whispering in the medicine man’s ear? Who is talking everywhere? 


4. E-go-bi wa-hwen o-go-we manitog 

about ten sit down in a long circle here gods 

Ki-ne-ia-bi-ka-ti-nag 
Mesabe Ranges (of mountains) 


Wegwebiioote waiagwakidjikaming mi-te-wag 

in a long line Lake Superior medicine men 


Free translation: About ten gods of the Mesabe Range are sitting down 
here in a circle; the medicine men of Lake Superior are sitting down here in 
a long line. 


5. Ka-ie-min 

nina-ga-mo-i-go 

ni-kan 

too, me 

sing 

my brother 

Ni-bi-shi-gwa-na-nig 

e-bit 

ma-ni-to 

at long point at Leech 
Lake 

living 

god 

B a-bi-gwa-wa-kag 

ni-na 


Leech Lake 

me 



Free translation: My brother, I, too, have sung at Long Point at Leech 
Lake (Onigum, Minnesota). The god of life also sang at Leech Lake with 
me. 


6 . Ka-bi-ma-ni-gwe-ko-mo-ian 

long hair (of the god, referring to the white choppy waves) 

Mi-sha-wi-ki-dji-kam I-ba-na-be 

Lake Superior (name of a god) 

E-ko-ian ka-wa-da-ni-gwe-ko-mo- kaish-gwe-kameg 

ian 

is my name long white hair hanging Lake Superior 

down the back 


reagan] 


MEDICINE SONGS OF GEORGE FARMER 


343 


Free translation: I am the long white hair of Lake Superior (i.e., the 
white, choppy waves of Lake Superior). Ibanabe is my name. I am the 
long white hair hanging down the back of Lake Superior. 


7. Mi-edo 
one 

Miedo 


ma-ni-tog 

god 

ma-ni-tog 


o-ke-we wa-ia-ko-no-we-wat 

here (this) crooked tail 

okowe ke-mi-we-no-we- 

wat 

one god here long tail 

Free translation: There is one manido here with a crooked tail; there is 
also one god here with a long. tail. 


8 . A-ia-gwa-mi-na-ne 

ka-gi-wi-da-mo-nan 

you hold (like holding a piece of 
money) 

I ask you 

O-o-we bi-wa-big 

ni-ka-ne o-na-man 

this (here) iron (trap) 

my friend iron trap 

Ka-gi-wi-da-mo-nan 

I ask you 


Free translation: I ask you [about] this iron [trap], my friend. My 
friend, I ask you about this iron trap. [Does it hold things as] you hold a 
piece of money? (The medicine man had probably brought a trap back 
with him on his return from the journey this poem is describing.) 

9. Ni-sho-ka-mig e-da 

ni-ga-bi-ti-ke 

medicine wigwams two 

go in 

Ni-sho-ka-mig e-da 

ni-ga-bi-ti-ke 

medicine wigwams two 

go in 

I-da-wi-na 

o-wi-bi-ia-ne 

both sides 

[have] shells [suspended on both sides] 

Ka-ga-wa-ia 

o-wi-bi-ia-ne 

porcupine quills 

shells 

Free translation: There are two going into the medicine wigwam. Two 

are going into the medicine wigwam, 
sides, also porcupine [quill] shells. 

They have shells suspended on both 

B a-si-gwi-wai-ka-nan 

o-now 

singing medicine dance 

last two 


Free translation: The last two are singing a medicine dance song. 

Song 7: Madjishgog Mite Nagamon 
(John Johnson’s Medicine Song) 

1. We-we-ni no-da-wi-ia-ne se-se-ga-dag 

easy sighing spruce trees 

Shi-ma-da-gwa-ni-no wa-ha-mi-ia-ne 

bear singing see me 



344 


AMERICAN ANTHROPOLOGIST 


[n.s., 24, 1922 


Free translation: Among the easy sighing spruce trees, the singing bear 
sees me. 

2 . Ia o-mi-gwa-ni-ia shi-ma-da-gwa 

feather bear 


O-mi-kwa-ni-to 

feather, like a goose feather 

Free translation: The bear has a feather, a feather like a goose feather. 


3. A-ni-wa-ba-ton ba-i-no-se-ia-ne 

I wait until daylight walking 

4. Bi-mo-se-ian shi-ma-da-gog 

walking bear 


shi-ma-da-goke 

bear 

bi-i-no-si-ian 
down this way 


O-ki-ma-win man-e-to-wa-ne 

chief god 


Free translation: I wait until daylight for the walking bear, 
cipal bear god is walking down this way. 


5. Kah-ie-min 
to me 


agi 

all over 


ni-wa-ba-dan 

see 


The prin- 


Ka-ie-min 
to me 

6 . Ma-ni-to-wi 
god 


ba-dja-gwin 
men’s privates 

od-ji-da-sa 
sit down 


a-ki-tin 

woman’s privates 

o-ma-ga-gi 

frog 


Na-ma-da-bi ki-ia-wik 

sit down shoulders (hips) 

Free translation: The frog manido sits down (or sat down), 
down on his folded hind feet (hips). 


7. Mi-ka-na-ke 
my [real] friend 

Ba-gi-dji-kan 
blankets, calico, etc. 


sha-we-ni-mi-wat 
gives goods to me 

sha-we-ni-mi-wat 
gives to me 


mi-te-wa-ke 
medicine man 

mi-te-wa-ke 
medicine man 


He sat 


Free translation: My friend (brother in the lodge), I give the goods to 
the medicine man. I give blankets, calico, etc., to the medicine man. 


8 . Ma-dji-io-te 

walking with all 
over breast 

A-ia-go-ki 

pressing down weight 


ki-bi-nan 

shells 


ki-bi-nan 

shells 


ki-ia-wik 

shoulders 

ki-ia-wik 

shoulders 


Free translation: He was walking with shells all over his breast and 
shoulders. The shells press[ed] down the shoulders with their weight. 

9. Me-te-we-ia-dji-wag ki-dji-ka-mi-we 

hear waves, yellow floating Lake Superior 


( 



REAGAN] MEDICINE SONGS OF GEORGE FARMER 345 

Ka-wa-be-dji-wag we-sa-wa-dji-wag 

hear waves hear the waves 

Ki-dji-ka-mi-we 

yellow floating Lake Superior 

Free translation: Hear the yellow floating waves on Lake Superior. 
(Repeated.) 


Song 8: Mite Nagamon (Grand Medicine Song) 


1. A-we-na-ia-ne 
who is that 


shi-ko-si-wa-ian akimi-djanisa 

whistle hard young ones (children) 


Free translation: Who are the young children who are whistling hard? 


2. Ni-ka-na 
my friend 


a-to-da-ma-wa-da o-te-i-gwen 

ask for (or give to me) your heart 


We-mi-ki-sa-go 
god shells 

Free translation: My friend, give 

3. O-dji-i-ko-ia-ne 
talking about 

O-so-mi-ko-ian 
talking about 


ka-no-da-ma-wa-da 
give to me 

me your heart; give me god shells. 

ni-mi-ki-sin 

shells 

ni-mi-ki-sin 

shells 


Free translation: We are talking about the [medicine lodge] shells. We 
are talking about the shells. 


4. A-i-gwa 
just now 

A-gig 

earth (ground) 


o-be-so-wag 

flying 

o-dji-so-wag 

shells 


ki-bi-nan 

shells 

ke-shig 

sky 


ma-da 

here 

ko-ko-dji-se-wag 

flying 


Free translation: Just now the shells are flying (being “shot” by the 
medicine man—possibly only in imagination) here over the land surface of the 
earth. The shells (in the medicine man’s imagination most likely) are 
flying through the sky. (This, of course, may be a poetic expression and 
simply refers to the using of the shells in the medicine dances.) 

5. Wa-ia-bi-te o-ki-ma-mi-te-wa ba-ia-bi-te 4 

looks good chief medicine man laughing 


Free translation: It looks good to see the chief medicine man laughing. 
The medicine man is laughing “ha, ha, ha, ha, ha, ha, ha.” 

6 . O-to-gwen ki-bi-nan it-e-mo-sa 

sick shells close friend 


Ka-ie-win 
me to you 


ba-ba-mi-se 

flying 


4 “Ba-ia-bi-te” is also pronounced “ba-yah-pit. 1 



346 AMERICAN ANTHROPOLOGIST [n.s., 24 , 1922 


Free translation: My close friend, the shells to cure the sick are flying 
from me to you. 

7. Ka-ie-win ba-ba-mi-se ka-ie-win da-ki-wi-se 

me to you flying me to you like shaking shells 

Free translation: They are flying from me to you. They are flying from 
me to you like shaking shells. (The shells are being “shot” from me to you 
and shake as they are “shot,” or are in the act of being “shot.”) 


8 . Bi-mi-shi-mo-dji-keg 

carrying blankets in the final dancing act 

Free translation: They are carrying blankets in the final dancing act. 

9. (an added stanza). 

A-ni-da-ia-ni-ne we-mi-ti-gosh-i-gwag 

he got it the white man 


O-mo-ti-da-ka-mi-wa o-da-to-ba-ni-wa 

calico pails 

Free translation: He has the white man’s calico and pails [for presents]. 


1 . 


Song 9: Mi-te Na-ga-mon (Grand Medicine Song) 
Sha-we-ni-mi-ia-ne ni-kan 

fondling as a mother does her child my brother 


Ka-ba-ki-te-nan min-wa-ba-mi-gwen 

raised up wigwam {or lifting up the flap look good, see me 
of the door) 


Ni-kan ka-ba-gi-te-nan 

my friend raised up wigwam door flap 


Free translation: When I raised up the door flap of the wigwam, my 
friend made love to me in the most loving way. As I raised up the door 
flap to the wigwam my sweetheart looked pleasant to me (i.e., bade me wel¬ 
come by her pleasant looks). 

2. Ka-ie-nin ko-da a-mi-shi-mi-sa 

too, me I suppose my close friend 

Ki-da-wa-ba-ma ka-ie-min 

see me, too 


Free translation: Me, too, my close friend, I am looking for you. Me, 
too, my friend, I am looking for you. (But the Indian puts it: “I suppose 
that I, too, my close friend, I am looking for you.” This is the comer’s 
statement on raising the door flap. The answer is: “I suppose that I, too, 
my friend, I am looking for you.”) 


3. A-wi-ka-ne 
sore bone 

A-wi-ka-ne 
sore bone 


shi-ma-da-gwa 

bear 

shi-ma-da-gwa 

bear 


o-ka-tig 

leg 

o-to-mlg 

mouth 


REAGAN] 


MEDICINE SONGS OF GEORGE FARMER 


347 


Free translation: The bear has a sore bone in his leg. The bear [also] 
has a sore bone in his mouth. 

4. O-to o-ton we-dji-shi-moke in-te-mo-sa 

mouth mouth somebody killed my close friend 

him 


Free translation: His mouth! My friend, somebody hit him in the 
mouth. 


5. We-dji-ki-kah-ki-bi-nan 
very old shells 


a-ia-dji-o-t 
make young ones 


We-dji-ki-ka-ki-bi-nan 
very old shells 


a-ia-dji-o-ki-bi-nan 
make young shells 


6 . Ia-ni-ma-na shi-me-da-gwa he-mo-set 

my friend (brother) bear walking 

Ni-ka-nag mi-si-se bi-mo-set mi-ka-nag 

road turkey walking road 


Free translation: My partner, the bear is walking the road. A turkey is 
[also] walking the road. 


7. Ia-we-na 
who is that 


ni-ka-na 
my friend 


shi-ma-da-gwa 

bear 


Bi-mo-sa mi-ki-nag ma-ne-to-we ni-ka-na 

walking road god friend 

Free translation: Who is that? It is my friend, the bear, walking the 
road. It is my friend, the ma-ne-to-way (god). 


Song 10: Saki-ma-naga-mon (God-singing) 


1. A-be-sa-mo 

somebody wants to go home 


ka-sha-we-ni-mi-ne 
kissing young children 


A-be-sa-mo ka-wi-sha-we-ni-mi-ne 

somebody wants to go home kissing young children 


Free translation: Somebody 
children. (Repeated.) 

2. Sha-bo-te-bi-wag 
sit down 
Me-te-wi-wi-wat 
medicine man 


wants to go home and kiss 

o-ko-we 
somebody 
sha-bo-te-bi-wag 
sit down 


her young 


O-ko-we 
somebody see 


sa-ia-ki-ma-wi-wat 
medicine man 


Free translation: Somebody sees (or saw) the medicine man sitting down. 


3. A-gwa-me-nan 
hold me 


ki-ia-we 

tight 


ma-gi-sha 
I guess 


Ni-ko-tig da-bi- mish-ka ki-ton 

somebody pulls to one side mouth 



348 


AMERICAN ANTHROPOLOGIST 


[n.s., 24, 1922 


Free translation: Hold me tight. I guess somebody pulled his mouth to 
one side by putting his finger in one side (corner) of it and pulling it out. 

4. Ish-a-wa-ni-mig ba-bi-gwa-wa-kag ebi-gwen 

like kissing him Lake of the Woods living 

Man-i-to we-dji-wi-ko-dji-wag ebi-gwen manito 

god source of river living god 

Free translation: The Lake of the Woods is a living god; the source of 
the river in a lake (the intake of a river from a lake) is a living god. It is as 
if these were making love to him. 

5. I-ta-wa-ka-mig 

the surface of the top of the earth and the surface below the earth 

Ni-no-da-ko-dag O-mi-shi-ma-gi-na-go 

must be hearing me (a god’s name) 

Free translation: Omishimaginago, the god of the surface of the top of 
the earth and the surface below the earth, must be hearing me. (The Indians 
believe the earth to be flat or pancake-like in shape with an upper and 
lower surface. Some Indians also believe the earth to be composed of apart¬ 
ments, one above another, the floor of each apartment being like the surface 
of the world upon which we live.) 

6 . A-no-ka-ie nin kash-a-we-ni nin 

too me kissing me 

We-na-gwe-shig ka-sho-we-ni-mag 

in the evening I am kissing you 

Free translation: Me, too, you are kissing in the evening. I [too] am 
kissing you. (You are making love to me and I am making love to you.) 

7. Ka-ia-ki-gi-to-ian da-she-mag 

I am talking about him 

A-we-si we-na-na-gwi-shig 

animals tonight 

Free translation: I am talking about him to the animals tonight. 

8 . Be-ba-mi-dji-wa-ge ni-kat-ed-a-mon 

flooding everywhere river downward talking 

Da-bi-kwe-gi-dji-wan 
[as it] recedes 

Free translation: The everywhere flooding river as it rises is talking as it 
recedes. 


Song 11: Kaish Mite Nagamon (Kaish’s Medicine Song) 

1. Na-si-gan na-sigan mite wi-gan 

going walking going walking medicine wigwam 

Free translation: He is going walking, walking to the medicine lodge 
wigwam. (This is sung of some object on a medicine scroll. True, the song 


REAGAN] 


MEDICINE SONGS OF GEORGE FARMER 


349 


is written down in the language of the Bois Fort Band, as I obtained it, but 
no doubt it is the interpretation of some parchment drawing.) 

2 . Bo-dji-ni-ka-sha-bo-te wi-ki-wan 

walking forward in the medicine lodge wigwam 
and returning on the other side 

Bo-dji-wi-ki-wa-mi-ke me-ni-to-wa-ge 

walking forward in the ceremonies in medicine lodge 
and returning on the opposite side 

Free translation: He walks forward in the wigwam its length and returns 
on the opposite side. He walks forward in the medicine lodge and returns 
on the opposite side. 

3. A-we-na ke-wi-a-wa-ge ki-bi-na-nan 

who going to use shells? 


Free translation: Who are going to use the medicine shells? 


4. We-dji-i 
some one 


Me-ni-to 

God 


no-se-ian 

walking 

wa-ko-gwen 

walking 


ni-kan 

my friend (brother in the 
lodge) 

ni-kan 

brother 


Free translation: My friend, there is some one walking. God is walking, 
brother. 


5. Da-wi-am-wa-ke 
want to eat 


da-wi-am-wa-ke 
want to eat 


Me-gwe-ga-mik na-ni-ba-wi-gwen 

town standing up dogs 

Free translation: The dogs are standing up around the town as if they 
want to eat, want to eat. 


Song 12: Mite Nakamon (Grand Medicine [Lodge] Song) 

1. Wa-we-na-go-na-ke a-gi-ni-dja-ni-sa 

I try [my] son 

I-we-na-ko-na-ge 
I try 

Free translation: I am going to try to live on good terms with my son. 
I will try. 

2. Ni-wa-we-shi-a-gwa mi-go-ne-te-mo-sa 

just as you would paint your face my close partner 

Win-ni-te-mo-sa ni-ko-gi-dji-mi-ko 

my close partner to keep him from getting mad 

Free translation: My close partner, just as you would paint your face, 
paint the face of my close partner to keep him from getting mad. 


350 


AMERICAN ANTHROPOLOGIST 


[n.s., 24, 1922 


3. A-o-wi-ka-ne Ba-ga-mo ni-ka-ne 

bone (name of a god) brother 

A-o-ka-te wi-ka-ne 

leg bone 

Free translation: This is the bone of Bagamo, brother, the leg bone. 


4. Wi-a-ia-dji-mi-go-si-ian 
talking about to me 

Manitog wa-bi-she 

God speaks 

Free translation: God speaks to 

5. We-go-ne ke-gwe-dji-i-na-ian-e 
what is it I shall give 


na-go-da-mok 
asks me 

shi-wa e-ko-ian 

Martin my name 

le and asks me if Martin is my name. 

mi-te-wi-win 
medicine dance 


Ma-ni-to-wan ni-kan ge-gwe-i-ian-e 

god my friend shall be initiated 


Free translation: What is it I shall give the medicine dance god, my 
friend, [if] I shall be initiated [into the lodge]? Or what is it I shall give the 
medicine dance god [as a present], my friend (or brother), if I try to be 
initiated [into the lodge]? (The inquirer here wishes to know how many 
presents he must put on the “medicine line” that is stretched through the 
center of the lodge so that he may be admitted into the degree which he seeks 
to take.) 


6 . Ma-ni-to-wan 
god 

Ma-ni-to-wan 

god 


i-no-se-ia-ne 

walking 

bi-mo-se-ian 

walking 


o-kwe-kan 
sweat house 

a-gik 

ground 


Free translation: The god is walking to the sweat house, 
walking on the ground. 


The god is 


Song 13: Ma-djish-gag (Mahjishkung) Mite Nagamon 
(John Johnson, Grand Medicine Song) 


1 . Be-mi-ka-we-ian-ne shi-ma-da-gwa 
see track bear 


ni-na 

me 


Eshi-ga-we-i-nan i-ko-dji wa-go-sha 

I see, look track somewhere fox 

Free translation: I saw a bear track. I also looked and saw a fox track 
somewhere. 


2. Ni-kan-a 
my friend 

Free translation: I 

3. Ni-ba-wiag 
stand up 


ba-bi-ko-te-nag 

town 

see a track in the town. 

ni-mi-ki-si-nag 
medicine shells (my) 


bi-mi-ga-we-ian 
see track 


ka-shi-ko-wit 

today 


REAGAN] 


MEDICINE SONGS OF GEORGE FARMER 


351 


Me-ni-to-wit 

god 


Free translation: Stand up today with the medicine shells of the god[s]. 


4. I-ni-ni-wa 
man 

I-te-mo-sa 
my close friend 


ni-ba-wa-tog 
standing up 

ni-ba-wi-tog 
stand up 


me-go-na-wag 

shooting 

me-ko-na-wag 

shooting 


Free translation: The man is standing up “shooting” the shells, 
close friend is standing up “shooting” the shells. 

5. E-gi-no-we-mo-ia-ne anish mi-te-wi-ni-ne-wa 

good sing I guess medicine 


N a-ni-bi-tesh-ka-wa-ge 
walking around 


i-te-mo-sa 
my close friend 


My 


Free translation: I guess my close friend, the medicine man, is singing 
good [while] walking around. 


6 . Me-da-ni-ne-e 
all kinds of goods 

E-da-na-bi-ian 

bedroom 


ni-sh 

two 

i-te-mo-sag 
my friend 


i-ni-ni-wag 

men 

o-na-bi-wag 
sit down 


Free translation: Two men with all kinds of goods sit down in the bed¬ 
room of my friend. 


7. Man-i-to 
God 


ba-ba-mi-te mi-ti-gog 

sees trees 


O-ma-gwa wa-ba-mi-te 

bear sees 

Free translation: The Manito sees the trees. The bear sees them. 

8 . Be-mo-da-keg (This was not sung.) 
talking 

9. Wasa ni-bi-ti-na-wah ni-kan 

little, far shooting my friend 

I-te-mo-sa ni-kan 

my close friend brother [in the lodge] 

Free translation: From quite a distance my friend, my close friend, is 
“shooting” my brother [with the shells]. 

10. Be-shick a-wa-ke me-mi-to-wit ki-bi-nan 

one [more] like gods shells 

Free translation: There is one more like the god’s shell (a shell of the 
gods). 

11. Ma-totok na-ishi-na-gwo-ian she-ma-to-kog 

sweating like me bear 


352 


AMERICAN ANTHROPOLOGIST 


[n.s., 24 , 1922 


Ni-wik a-ni-ie-to-ian 
four times putting something 
(that’s what I put) 

O-ni-gi-sin ni-ko-da-mo-win 

moccasin I am afraid 


ki-mi-sho-mi-si-nan 

grandfather 


shi-ma-to-kwa 
bear [shooting] 


1. Weko-ne-ne 

what is it you say? 

Ki-da-se-ma 
look at tobacco first 


Song 14: Farmer John Sag-im-an-a-ka-mom. 

(Farmer John’s Singing) 

ke-wa-ti-na-ma-wi-ian 
are you trying beating me? 

ani-mash-an ke-wa-ti-na-mo-wi(n) 

dog are you trying beating me? 

Free translation: What is it you say? Are you trying to beat me? Look 
at the tobacco first, also the dog. Are you trying to beat me? 

2 . Ka-ba-ba-mi-dji-wag da-ba-ba-mi-dji-wan 

the flooding and receding river come back again 

Free translation: The high waters in the receding river come back again. 

3. Wa-ni-se wa-dji-wig ka-ba-bi-ti-ke-ian 

hill in hill he goes in 

Mi-si-we wa-dji-wik ka-ba-bi-ti-ki-an 

all over in hill he goes in 

Free translation: He goes into the hill. All over the hill he goes into it 
(something like ants going into their ant-hill nests). 


4. Ma-no 
let it go 


ni-kan ka-na-na-to-wi-go 

my friend it will be all right to doc¬ 

tor a long time 

ga-na-nato mi-ko 

to doctor a long time 

It will be all right to doctor a 


Ma-no ni-kan wi-ko 

let it go my friend a long time 

Free translation: Let it go, my friend, 
long time. Let it go a long time, my friend, and [it will be necessary] to 
doctor a long time. 

5. No-da-wa-ke mi-te-wa-ge 

I am hearing [some] medicine men 

Ni-wa-ba-ma-ge dji-mi-te-wi-wat 

I am going to see the medicine dance 

Free translation: I hear the medicine men. I am going to see the medi¬ 
cine dance. 


6 . Ni-wa-gi-shi-gwa-ne ni-na 

crooked tails (as of me 

snakes) 


ani-dje-ni-shi-nabe 5 
is my Indian 


6 Shi-nabe equals “my” or “ours. 


Shi-nabi ogema is “our agent.” 



reagan] 


MEDICINE SONGS OF GEORGE FARMER 


353 


Iie-dashi-mi-kwen ni-na nida-koti-nawa ni-na 

talking me trying shooting shells, me 

Free translation: Is my Indian talking to me crooked, like the crooked 
tail of a snake? I will try to “shoot” the medicine lodge shells. 


Song 15: Mite Nagamon (Medicine Singing) by Andy Fields 

1. Ni-ka-na bab-i-ko-te-nag bi-mi-ga we-iane 

my friend lots of houses my tracks [around] town 

Free translation: My friend, my tracks are all around the town, 
as medicine man, visit all the houses.) 


2. Ni-wi-wa-na-ne 
I try 


ni-io-gan 
four nights 


be-mo-ce-ian-e 

walking 


Free translation: 


I was taking medicine-exercises four nights. 


3. No-shi-she-i-tok 
my son-in-law’s 
child 


i-na-gi-nin mi-ta 

look me 


wi-ian 

medicine 


(I, 


Free translation: My son-in-law’s child, look at [the effects of] my medi¬ 
cine [powers], or look at what I can do with my medicine. 

4. We-we-ni mi-te-wi-iane 

easy my medicine 

Ni-mi-no-mi-te-be ko-sho-nin 6 

my good medicine me 

Free translation: My medicine dance is easy. My medicine is good. 
Mine is good medicine. 

5. Ia-ia-ni-ne na-na-we-ka-mik me-gwa 

dodge from the “shot” way down somewhere in bear 
shells the country 

No-ni-da-wa na-gwa ni-wa-ba-ma 

indications that some one bear see 

is talking off in the thick 
brush 

Free translation: Down somewhere in the country the bear dodges the 
“shot” medicine shells. Somewhere in the thick brush (woods) the bear sees 
indications [that some one is there and] talking. 


6. Ia-wi-i-i-ie Ka-gish-gi-si-tot 

(no meaning) Cut Foot 

I-gwane me-te-wi-ian 

my brother my medicine dance 

Free translation: Cut Foot, my brother, [that is] my medicine dance 
(singing). 


6 Koshonin is “me,” “my,” “mine,” usually “mine. 1 



354 


AMERICAN ANTHROPOLOGIST 


[n.s., 24, 1922 


Song 16: Kay-gi-we-iash Sa-gi-ma-na-ga-mon 
(O. M. Johnson’s Singing) 

1. Ka-bi-si-da-go-man a-king w-ie-na-bit 

my sign is that some one [the] earth-land sitting down somewhere 

is talking away off 

Free translation: By my sign, some one, sitting down somewhere away 
off on the earth-land, is talking. I see mirrored in the water that some one is 
sitting down. 


2. I-ie-shi-na-gi-wi-o-ian-e 
look at my clothes 

Ni-to-bwa-ka-ne 
five smoking pipes 

Free translation: 
(Repeated.) 

3. Ie-ishi-na-gwi- ni-kan 7 
oiane 

look at my clothes 

Iie-shi-na-gwi-oiane 
look at my clothes 


ki-wa-ba-ma 
see 

i-ie-shi-na-gwi-o-iane 
look at my clothes 

Look at my clothes. Also see five smoking pipes. 


o-ma-gok 


bear 


o-te-ig 


heart 


my friend 

ni-kan 
my friend 

Free translation: Look at my clothes, my friend. Also look at the bear 
heart. Look at my clothes, my friend. Also look at the bear’s mouth. 


otonig 

bear’s mouth 


A-we-gwen 
whose that 


ni-kish-win 

fellow 


aia-na-we-da-mo-kwen 
that’s no good see 


Ni-kan o-da-na-ki-ba-wa-dan 

my friend good sleep 

Free translation: Who is that fellow who is no good? See, my friend, he 
is having a good sleep at the medicine dance. 

5. Winawa ni-ti-gok ni-ka-nag mi-to-win 

this [I] ask you my friend medicine man 

Free translation: I ask you this, my friend medicine man. 

6. Winawa nitogok nikanag nagamon nitigok 

this I ask you my friend singing I ask, me 

Free translation: I ask you this, my friend. I ask you, Are you singing 
for me? 


m-te-wi-win 
medicine dance 


7. A-nin 

what you say 


e-go-teg 

how long wigwam 


a-bi-i-ian 

living 


7 One speaker would pronounce this word “ne-kan,” another “ne-kahn,” and 
another “ni-kan.” The word was pronounced “ne-kahn” by the singer at the time 
the song was chanted to the author. The same is true of many other words in this 
article. In one song they may be pronounced one way, and in another quite dif¬ 
ferently though the spelling of the word is the same. The connecting sounds before 
and following a word also often modify the initial and terminal sound, or syllable. 



REAGAN] 


MEDICINE SONGS OF GEORGE FARMER 


355 


Free translation: What do you say? How long have you been living in 
the wigwam? 

8. A-nin e-go-we ki-ia-we 

what you say how far do you halloo or all over 

how far do you send 
your talking? 

Free translation: What do you say? How far can you send your voice? 
{Answer:) Everywhere. 

Song 17: Ho-ho-ho Mite Nagamon 
(Po-po Martin’s Medicine Song) 

1. Ia-gi-to gwa-ni-da mi-shi-ma-da-gwa 

feathers (medicine man is carrying) bear skin token 

Ia-gi-te-gwa-ni-da mi-shi-bi-shi bi-mi-ka-we-da 

feathers (medicine man mountain lion track 

is carrying 

Free translation: The man with the feather[s] has a bear skin token. 
The man carrying the feathers [also] has a mountain lion token (foot). 


2. Ni-gwe-se 

o-ko-naia-sa 

shi-ma-da-gwa 

o-wi-ia-wiag 

my son 

close 

bear 

my will {or wish) 

Free translation: My son, it is my wish that you keep close to the bear 
(i.e., the instructions in the bear ceremonies). 

3. A-wa-ke 

win 

me-ni-to-wit 

ki-bi-na-ne 

try 

this 

god 

shells 

A-wa-ke 

win 

shwa-ni-ia-wit 

ki-bi-nan 

try 

these 

wampum-like 

money 

shells 

Free translation: Try these, the shells of the gods. 

Try these; they are 


like money shells. (Try these shells of the gods. Try the wampum.) 
4. We-bi-da-ga-ni-ian shi-ma-da-gwa 


pocket-medicine bag 
We-shi- shi-gwa-ni-ian 


bear 

shi-ma-da-gwa 

bear 


o-mg 

foot 


te-e 

heart 


little medicine drum 

Free translation: The little medicine bag is a bear’s foot. The little 
medicine drum is the bear’s heart. (The little medicine drum represents the 
bear’s heart.) 

5. Wa-ba-ma-ga-ne shi-ma-da-gwa 

seen after a while bear 

Free translation: I will see the bear after a while, 
down here. 

6. Nina we-to-ni-ian 

me mouth 


kimin ine, 
this me, 


ma-da-bit 
sit down 


I am [now] sitting 


shi-ma-da-gwa 

bear 


356 


AMERICAN ANTHROPOLOGIST 


[n.s., 24, 1922 


Free translation: My mouth is like a bear’s mouth. 

7. Be-mi-ka-we-in-na shi-ma-da-gwa esho-ka-we-inan 

see track bear see track 

Free translation: I see a bear track. I see the track. 


Song 18: E-na-ka-mi-ki-nag Sa-si-ma-na-ga-mon 
(Andy Field’s Medicine Singing) 


1. Ni-bi-na-se-da-wag 
somebody go see 

Metwo-kagi-kito-wate osh-ki-na-wa-gig 

talking middle of the earth 

Free translation: I hear talking in the middle of the earth. Somebody 
go and see. 

2. Ni-ma-mi-no-khh-we ni-kan nigote ekitoian 

good talking my friend after a while talking 

Free translation: It is good talking. My friend will hear good talking 
after a while. 

3. Wa-ia-se-ia- ni-bi-we we-tinag awesi manwa 

ga-mig 

pure clear water find animals bear 

Free translation: The bear finds pure, clear water for the animals. 

4. Ka-gi-dji-wa-nok wa-wa-ba-mi-ian 

head of the river in the lake (the begin- sees me 

ning of a river that has its 
source in a lake) 

Gish-a-we-ni-min we-dji-wa-ba-mi-ian 

kisses and fondles me as a mother it sees me 
does her babe 


Mo-ki-dji-wa-nok 

the spring (source of the river) 

5. We-da-ka-mig-o-ke 

all over the country you make 


wa-wa-ba-mi-ian 
sees me 

ki-sho-we-ni-mi-ne 

over me as a mother makes over her 
babe 


We-dji-wa-ba-mi-iane 
you see me 

Free translation: All over the country when you see me you make over 
me in a loving way. Or better: Everywhere you see me you make love to me. 

6. Ne-ba-mi-shi-mo-a-gwa o-mishi-nia-gi-na-go-gwek 

somebody dancing goddess of the big mountain 

Free translation: There is somebody dancing. It is the goddess that 
lives in the big mountains. 


REAGAN] 


MEDICINE SONGS OF GEORGE FARMER 


357 


7. Ka-iam-we oninamawishin minig a-wa-si-iag 

Kaiamwe gave or gives to me all animals 

Free translation: Kaiamwe gave to me (or us) all the animals [for our use]. 
(Kaiamwe is the name of the god[dess] that lives in the big mountains toward 
the south from Nett Lake, evidently the Mesabe Range of mountains. 

8. Ne-ia-bi-ka-ti-nag ba-ba-na-ga-mo-ian 

Mesabe Range sings 

I-ba-na-be e-go-ian 

zenith god (half-way sky god) my name 

Ne-ia-bi-ka-ti-nag ba-ba-na-ga-mo-ian ko-iam-we 

Mesabe Mountains sings zenith god 

Free translation: The half-way god of the Mesabe Range sings my name. 
The half-way sky god of the Mesabe mountains sings my name. 


Song 19: Enagamiginag Onomanashgwenagamon 
(Andy Field’s Medicine Song) 


1. Wi-si-gi-ma-ni-to-wi 
we are your gods 


ni-sho-ki-ma-ni-to-wi 
two times you are our gods 


2. Ma-ne-do-wi-kam-ig ado-ta-mi-ke 

God’s medicine house somebody tells me 

Onamanetowigamig otodamike 

god’s medicine house somebody tells me 


ni-ki-bi-ti-ke 

I go into [the medicine 

house] 

nikibitige 

I get into medicine dance 


Free translation: Somebody tells me I shall go (or be admitted) into the 
medicine dance in the god’s medicine house. Somebody tells me that I shall 
get into the god’s medicine house in the dance [there], [for] two times [some¬ 
thing has said to me], “We are your gods, [and] you are our gods.”(?) (The 
above, includes 1 and 2.) 


3. Be-ga-na-bi-te shi-ma-da-gwa-ni-no ma-ni-to-wi-gwen 

there sits bear god 

Free translation: There sits the bear god. (This the medicine man says 
as he points to a stuffed bear skin, or to the place in the heavens where the 
mythical bear god is supposed to dwell.) 

4. Ka-gi-dji-o shi-ma-da-gwa wi-ki-wa-mig 

walking slowly because sore bear medicine lodge 

A-ia-dji-o she-ma-da-gwa wi-ki-ma-mig 

changes his clothes bear medicine lodge 

Free translation: The bear [god] is walking slowly in the medicine lodge 
because he is sore [from dancing so long]. The bear changes his clothes in the 
medicine lodge. (After this mock change, the bear actor dances rapidly on 
the return around the lodge.) 

5. Wa-sa ni-to-ti-na-wa ki-ga-ni-nan bo-kot 

for I shoot friends on this side 


358 


AMERICAN ANTHROPOLOGIST 


[n.s., 24, 1922 


Explanation: In this act each dancer points his medicine bag toward 
some looker-on and blows his breath over it toward him (or her) and this 
one falls down as if struck by some powerful shock from an unseen source. 
He then gets up and falls in line behind the man who “shot” him and pro¬ 
ceeds to “shoot” others. When white people are present, the actor who is 
“shot” does not usually fall down, but he always dodges as if trying to escape 
a blow from something, and then falls in line in the dance immediately follow¬ 
ing the one who “shot” him. 


6. Ka-gi-ke mi-nwe-we 
good music 

Ka-gi-ke-mi-mwe-we 
good music 


ni-mi-te-wa-ian 
shaking music 

ni-mi-te-wi-gan 8 
shaking music 


Explanation: The actor is here playing his rattle-drum as he sings this 
song. The words which he repeats are: “Good music, shaking music.” 

7. Ke-go-in-oake ni-kan ni-go-dji-mi-te-we kawabamig 

don’t point at [my] partner some place he’ll see you 

Free translation: Do not point [the medicine bag] at my friend (partner), 
as he will see you. (Meaning the opposite, that he should point it at him and 
get him to join in the dance.) 


8. A-ni-qi-i, bo-ni-ia-ne ni-so-ka-mig, bo-ne-iane, wikiwan 

what would happen if I let alone three medicine lodges 

Explanation: It is difficult to get any meaning out of this stanza. Boni- 
iane ( bone-iane ) is used by these Indians much as we use the word “let”; 
but the sentence, “What would happen if I let three medicine lodges?” has 
no meaning. It would seem to mean, “What would happen if I went away 
from the three medicine lodges?” The next stanza seems to answer this. 

9. Eshi-na-gwi-oian abosh-ke shi-ma-da-gog 

the looks of you if you don’t care bear 


Free translation: (This would seem to mean) If you do not care [more for 
yourself than that], the looks of you are just like those of a bear {literally 
a female biar). 


1. Ni-kan 
partner 

Ki-ne-bi-kok 

snake 

Bo-sh-ke 
if you care 


Song 20: Mite na-ga-mon O-ka-be-ki-shig 
(Medicine Song by All Day) 


o-wi-ia-wi-ia-ne 

soul 

o-wa-ko-wat ni-kan 

eggs partner 

mi-ti-gok 

trees 


bo-sh-ke 
if you care 

o-wi-ia-i-nane 

soul 

o-wa-ko-wat 

eggs 


8 In the gi and the gan it is hard to get an English equivalent. The g has a 
sound somewhere between our g and k. 



REAGAN] 


MEDICINE SONGS OF GEORGE FARMER 


359 


Free translation: If you wish your spirit to increase in power take notice 
of the increase of a snake from its eggs. My partner, if you wish your soul 
to increase in power, take notice of the increase of the trees by their seed 
producing parts. (This stanza is very difficult to translate.) 


2. Gi-wa-ban ina 

see me 

Ne-na-bo-wi-ian 
talk to m? 


eshi-ian ikine-bi-kwa-ian 

talking snake [skin] 

ne-wa-bi-shi-mok 

as it is placed in a certain position in 
the middle of the dancing area on the 
ground and a person dances upon it 


Free translation: See me talking to the snake skin. Also see it talking 
to me as it is placed in a certain designated position in the middle of the danc¬ 
ing area on the ground and a dancer dances on it. (This represents an act 
in the dance, or, rather, this scene is acted out in the dance. The snake skin 
is exhibited by the medicine actor as he sings. In the closing part of the act 
he usually throws the skin on the ground and dances on it.) 

3. A-io-wi-bi-mi-na wa-ni-te-mo-sa 

shells brother 


A-wi-ni-ni ni-na-na-to-na-wa 

the man is concealed you shoot just where you think he is 

Free translation: My brother, the man is concealed. You “shoot” the 
medicine shells where you think he is. 

4. Ga-ga-wa-ia o-wi-bi-mi-na ki-ka-ni-nan 

something like the quills shoot[s] brethren 

of a porcupine (but imag¬ 
inary) 

5. Ki-da-sha-we-ni-nom-ni-mon 


6. Ka-ka-ki 
the crow 

Wi-na-ge 

the turkey buzzard 


da-ma-ni-ti-wi 
is god 

da-ma-ni-to-wi 
is god 


Song 21: The Ogemah Dance Song of Farmer John, 

Sung by his Son, Ne-be-day-ke-shig-o-kay (George Farmer) 

1. ni-ka-gi-na ni-o-ka-na-gi-mi-kog manitog (yay-hay’yah- 

hay) 

all people select gods 

Free translation: The gods select all people. 


2. Ni-ka-gi-na ni-ki-o-na-gi-mi-kog 

all people select 

Manitog ki-wi-da-gi-shig-oge 

gods all around the sky 


360 


AMERICAN ANTHROPOLOGIST 


[n.s., 24, 1922 


Free translation: The gods select every one all around the horizon. 

E-ie-i-na-bit yay-hay-yay-hay 

(no meaning) (no meaning) 


3. Mi-si-we-ma-ni-tok 
all round, gods 
everywhere 

Ka-gi-na 

all 


ni-sha-we-ni-mi-kog 
they love me 

man-i-tog 
the gods 


Y ay-hay-y ay-hay 


ni-sha-we-ni-mi-kog 
love me 


4. Ka-ba-bi-dji-no-wag 
wind is coming 

Ki-shi-goge 

sky 


Free translation: The gods everywhere love me. (The term “nishaweni- 
mikog” equals “affection extending to fondling and kissing as a mother does 
her babe.”) 

ki-shi-ke 
sky 

ga-wa-od ji-no weg 
wind is coming 

Free translation: The wind is coming from all over the sky; the wind is 
coming from the sky. 

5. Me-twe-nana-go-mi-to awasikishigoge 

is talking to me other side of sky 

Manito yay-hay yay-hay 

god (no meaning) 

Free translation: Some god is talking to me from the other side of the sky. 

6. Ka-da-da-bi- kishike notin (yay-hay-yay-hay) 

noweg 

coming pretty sky wind 

quickly 

Free translation: In a few minutes the wind will be coming from the sky. 

7. Ni-bi-wa-ba-dan e-dah-nah-gi-ia-ban 

we come to see where I used to live 


mi-si-we 
all over 

way-hay-way-hay 


e-bi-gwen 

somebody 


Mi-ki-nin-oma 
that is where 


agig 

on earth 


oda-na-gi-ia-ban (yay-hay-yay-hay) 
where I used to live 


Free translation: We come to see where I used to live; and there on earth 
that is where I used to live. (This is what the medicine god is saying to the 
medicine man.) 

As actually sung the above, was arranged as follows: 

1. Ni-ka-gi-na ni-o-ka-na-gi-mi-kog manitog, yay-hay-yay-hay. 

2. Mi-si-we ma-ni-tok ni-sha-we-ni-mi-kog ka-gi-na man-i-tok nisha 
we-ni- mi-kog, yay-hay-yay-hay. 

3. Me-dwe-na-na-go-mi-te a-wa-si-ki-go-ge o-bi-gwen manito, yay-hay- 
yay-hay. 


REAGAN] 


MEDICINE SONGS OF GEORGE FARMER 


361 


mi-ki-nin-o-ma 


a-gig e-da-na-gi- 
man-i-tog ki-wi-da-gi-shig oge 


4. Ni-bi-wa-ba-dan e-da-na-gi-ia-ban 
ia-ban, yay-hay-yay-hay. 

5. Ni-ka-gi-na ni-ki-o-na-gi-mi-gog 
e-ei-i-na-bit, yay-hay-yay-hay. 

(And so on.) 

Song 22: Kinebigwashgwenagamon 
or Snake Song 

1. Ish-go-te-wa-ne ni-ia-we 

fire inside me (or just me) 

2. Shi-shi-gwen-wa-ne ni-ia-we 

soul inside me {or just me) 

Free translation: There is fire within me. My soul [is] within me. 

3. Ni-ia-we wa-ba-dan 

me look, see 

Free translation: Look at me and see. 

ni-wi-to-ka-wa-ke ka-gi-na 

all 

ni-wi-to-ba-nag 
eating 

ki-mi-sho-mi-si-nan 
my mother’s father 

da-ona-gi-sin oto-na-ga-ne 

some put down dishes five 

Explanation: In this act the novitiate is “overcome” by the strong 
medicine “shot” into his person from the medicine bags, the same entering 
his heart, and he falls in a swoon. His mother’s father (or some other rela¬ 
tive) then comes and lifts him up and he is prayed over. The five leading 
medicine men then take a smoke and the five plates of soup are set out for 
them. 

6. Wa-na-ni-ka-na e-ti-ia-ne-i 

partner not sick 

Explanation: The novitiate is now no longer sick. He is now past the 
pretended sick stage in the performance. 

7. Ki-wi a-ia-dji-mi-go mi-ka-ne 

somebody is talking [to] my partner 


4. Ni-ka-nag 

Ni-te-wa-ke 
medicine men 

5. Da-o-na-gi-shi-ne 
somebody swoons 

O-to-bwa-ga-na-ne 
five smoking 


Ki-wi-wa-wa-ban-ni-go ni-ka-ne 

somebody sees [my] partner 

Free translation: Some medicine man is talking to the novitiate. Some 
one is also paying attention to him so that he will learn the lodge ceremonies 
properly. . 

8. Ni-ia-a-dji-mi-go ni-ga-ne ni-gi-ne-bi-gwa-ian 

somebody takes [to] partner snake skin medicine bag 


362 


AMERICAN ANTHROPOLOGIST 


[n.s., 24, 1922 


Na-no-te-a-go-wet ni-ka-ne 

not much talking [to] partner 

Free translation: Somebody takes the ceremonial snake skin medicine 
bag and presents it to the novitiate; he, however, talks but little to the novi¬ 
tiate. 


9. Ka-bi-ni-dji-wa-no-kwen 
[like] running 

10. Win-sa-ka-ne-we-na 
somebody takes 

Kwe-wa 

teeth 


ki-ni-bin 

water 

ma-ga-te-shi-shi 
black snake’s tail 

wi-sa-ga-bi-te-na-wi 
somebody takes 


Free translation: Somebody takes the skin [of the black snake] by the 
tail; and somebody [takes it by] the teeth [in the performance]. 

11. Ia-a-wi shi-shi-gwe-wa o-ni-dje-ni-san 

? big snake little snakes (eggs) 


Ni-ki-ga-da-me-shi-ma 

inside 


Explanation: In this act the medicine actor exhibits a big snake skin 
as he offers up a prayer in behalf of the novitiate, which means: “May your 
offspring increase upon the earth as the snake’s does, and may you have 
power, both charm and cunning, as the black snake has.” 


Song 23: By Tom Farmer—Wabeno Wagamon (Wabeno Song) 
Each of the following parts is sung over from two to ten times: 

1. In-ni-gwan-ni-sa ka-no-da-we wi-i-wi-wi 

my brother-in-law hears me (no meaning) 


ka-no-ba-min wi-i-wi-i 

sees me (no meaning) 

ki-dji-ga-mi-we 

ocean 

ki-dji-mi-ki-nag 

turtle 

* He * * * * * 

gi-dah-i-sa-ga-dji-we 

hill 

gi-dah-i-sa-ga-dji-we 

hill 

* * * 
mi-ki-oti-na 


In-ni-gwa-ni-sa 
my brother-in-law 

2. Be-ba-mi-dje-wak 
floating 

Be-ba-mi-bo-got 

floating 

* * 

3. A-ia-a 
coming 

A-ia-a 

coming 

* * 

4. O-na-ma 

? 

5. Io-o gi-dji 

? big 


in-dah-wah-aish-gwe- 

ga-mi-gag 

I got [it] the edge [of] 

i-shgote io-o 

fire ? 


the land 

madji ishgote 

bad fire 


REAGAN] 


MEDICINE SONGS OF GEORGE FARMER 


363 


6. O-na-to-ne-wag 
shooting I am 

7. Wa-sa wa-sa 

far far 


a-do-ne-wag 
looking, I am 

in-da-na-to-ma-a we-si 
want them to come animals 


Ke-ka-me-wa-go-ka-net be-sho 
with long legs a little way 


be-sho 
a little way 


Ni-do-o-to-ma 

packing 

8. O-dji-da 
I can 

* 


me-got-te-wi-sit 

aw-e-si 

black 

animals 

ni-mi-ga-wa 

a-we-si 

'find 

animals 

* * * * 

* * * 


Explanation: The parts of the song are explained as follows: 

1. “My brother-in-law (the daylight) hears me. My brother-in-law 
(the daylight) sees me.” The medicine men imagine that Daylight is a per¬ 
son and is listening to their supplications. 

2. “Floating ocean” means the water that surrounds the land; “floating 
turtle” means the land surface of the earth. The waters of the earth are 
believed to be flowing about on the upper side of the “earth-plate” mentioned 
above (see p. 336), and in this great sea is the land surface of the earth 
floating about like a huge turtle’s back sticking above the water. The 
stanza means: “I see the floating ocean. I see the floating turtle” (that is, 
the land surface of the earth). The medicine man sees this in his mind’s 
eye, in his imagination as he delves in song. These also hear him in his 
supplications, he believes. 

3. “Coming hill, coming hill.” This means that somebody (a manido) 
is coming up the hill. 

4. “I use [it] the edge of the land, bad medicine” or, “bad medicine, I 
use it, edge of the land.” A long time ago the Indians had a bad medicine 
man and bad medicine; and the medicine man is singing to keep this medicine 
man and his medicine off the edge of the earth. Freely rendered it would be 
“I use this (his medicine) to keep the bad medicine man and his medicine 
off of the edge of the earth.” 

5. “Big fire; bad fire.” This means: “I see a big fire. I see a bad 
fire.” The medicine man here refers to the blazing comet or meteor that 
crosses the sky. He may have seen the actual comet, or it may have been 
only a product of his imagination, but with the Indian, as with many white 
people, a comet is an omen of evil, and the Indian used “medicine” to keep 
it from harming the earth. 

6. “I am shouting. I am looking.” Here the medicine man is shouting 
and hallooing and looking to get the attention of the Wabeno manido (the 
god of the morning). He acts this out just like a person looking for some one 
who is lost. 

7. “Far, far, want them to come, animals with long legs, a little way, 
packing black animals.” Freely translated this is: “I want some [spiritual] 
animals to come from a long way off. [I want them also to be] black animals 
with packs on their backs.” This is the prayer the medicine man is repeating 


AMERICAN ANTHROPOLOGIST 


364 


[n.s., 24, 1922 


to his manido after he has found him (in the 6th stanza). In the next stanza 
he finds the animals sought. 

8. “I can, I can find black animals, black animals.” That is, “I am 
able to find, I tell [you people], I am able to find the animals, the pack ani¬ 
mals [I prayed for].” The pack animals are the pack animals of the manido 
and are bringing presents to the people, trade articles, plenty of fish, plenty 
of serial crops and berries, plenty of fur, plenty of game, and increase of the 
human family. 

Song 24: By J. K. Redbird 

Ya-hay- ah-a-hay ya-hay ah-a-hay ya-hay ah-a-hay 

We are to have a dance for the visitors that come. (Repeat.) 

Ay-hyah-ay ay-hyah-ay ay-hyah-ay yah-ay hay-ah ay-yah-hay 

Ay-he-yah ay-yah-hah ay-yah-hah ay-yah-hay. (Repeat.) 

Ay-hah ah he-yah hay hay ah-oh 

Yah-hah ah he-yah hay-hay-ah-oh (Repeat four times.) 

Yay-yah ay-hah hay yoh hay-hay-o. 


Song 25: O-ka-be-ke-shig mi-te-nag-a-mon 
(All Day’s (Singing) Medicine Song) 

1. Bi-da-sa-mo-se ma-ne-to-wi-da o-da-sa-mo-se 

somebody seen coming gpd like coming down here 

Free translation: There is seen coming somebody god-like in appearance. 

This somebody is coming here. 

2. Bas-to-se-ian ni-kan 

me-see coming friend 

We-dji-mo-ka-age man-e-to wi-ka-mi-gok 

sun [coming up] god’s wigwam 9 

Free translation: My friend, I see the sun coming up over the wigwam of 

the manido. 

3. Wi-na ni-ga-na be-ma-o-ian me-te-wig-a-na 

my friend try medicine wigwam 

Free translation: My brother (friend), try to join the medicine lodge. 

4. Ka-wa-ba-min ke-bi-i-ni-go-ne-ia-ne 

see you like the light coming 

I-to-nik i-to-nik 

mouth mouth 


Free translation: I see you as I would see a light coming from your 
mouth. (Not very clear but seems to mean, “I see you as distinctly as I 
would see a light through a window.”) 

5. Shi-ma-da-gwa dji-mi-mo-si-an 

bear walking 


9 God’s wigwam (wigwam of the manido also medicine lodge). 



REAGAN] 


MEDICINE SONGS OF GEORGE FARMER 


365 


I-te-mo-sa 
my close friend 

Free translation: My close friend, I take the bear walking. 


dji-o-da-bi-nag 
I take it 


6. Ni-na-ni-gi-a 
shivering as from cold 

7. A-ni-da-ian-ine 
he got it 

O-ha-ki-dji-ka-ni-wan 
goods, blankets, and so on 


e-te-mo-sa 
m close friend 


dji-o-da-bi-nag 
I take you 


mi-te-wa-ni-ni-wag 
medicine man 


o-da-tan-ka-ni-wan 
also pipe 

Free translation: The medicine man got the goods, blankets, calico, etc., 
also the pipe. 

8. Ba-bi-ke ni-da-na-ia-ni-kog 

now not much good me 

Ni-ka-nag e-da-shi-wat 

my friend all 

Free translation: My friend, I am not much good. All (everything) is 
not much good now (any more). 


9. Wa-e 

ni-ko-dja-a 

o-ki-ma-wa-bo 


? 

try 


chief eater 


A-ia-wi-bi-ian 

sho-ni-ia 


wa-bo 


shells 

money 


drink 


Free translation: Let the chief try to eat shells and drink money. 

Or 

The chief tries to drink from the medicine shells and eat from the money 

(shells). (This 

is quite difficult.) 

* * 

* * 



10. O-ka-be-gi-shing 

ma-to-dok 



All Day’s 


sweat house 

singing 


11. Wi-i-i 

ni-no-da-mo-wan 

odon 

ebi-te-nig 


? 

signs (making 

mouth 

like shaking 

the 


motions) 


mouth with 
hand 

the 

Free translation: Somebody is 

making signs with his mouth, just 

as if 


12. O-te-da-ga-nag 

somebody is coming 


he were shaking his mouth with his hands. 

e-ie-na-ge-shi-nan 

behind fluttering owl (coming behind 
me fluttering, flapping its wings over 
the ground trailing me.) 

Free translation: Something is coming. It is an owl trailing me. It is 
behind me fluttering and flapping its wings over the ground. 

Before leaving this subject, the writer believes he should add 
a word of explanation concerning the Bois Fort Ojibwa medicine 


366 


AMERICAN ANTHROPOLOGIST 


[n.s., 24, 1922 


lodge or Grand Medicine Lodge (Society), so that the reader 
will get a clear idea of the meaning of the above songs. 

The Grand Medicine Lodge Society (Mitawit, 
Midewi, or Midewiwin) 

The actors in this Grand Medicine order are mystery men 
(■ mide ) or medicine men. Their profession is incantation, exorcism 
of demons, and the administration of shamanistic or magic reme¬ 
dies. 

As is indicated in the name, the order is an organized society. 
It is graded into four separate and distinct common degrees, and 
at Nett Lake four special degrees have been added, making eight 
in all. Both sexes are admitted to it. Admission to membership 
in the degrees is considered of great importance and consequently 
is difficult and is preceded and followed by elaborate ceremonies 
As a rule, a male candidate is one who has been selected for that 
distinction by the presiding medicine man at the “giving a name” 
or birth ceremonies of that respective person, the medicine man 
then assuming the office of god-father for the child. From that 
date on the parents of the boy gather presents to defray the ex¬ 
penses of his preliminary instruction by a selected medicine man 
when he reaches the age of puberty, to pay for the feasts given to 
all who attend the initiation ceremonies, and to furnish the re¬ 
quired presents to the medicine men on that occasion. 

Obtaining a degree often involves a candidate hopelessly in 
debt. Should he fail to liquidate the same, his relatives are 
expected to assume the responsibility thus incurred. The writer 
has known Bois Fort Indians to live in a starving condition for 
years, so that a member of the family could take one of these 
degrees. One aged, indigent woman at Pelican Point (Orr, Min¬ 
nesota), had saved (starved), it is said, for thirteen years so that 
she could take the fourth degree before she died, so great was her 
desire to become an acknowledged medicine woman. 

In this society, as maintained at Nett Lake, there are preserved 
the traditions relating to cosmogony and the genesis of mankind. 

It also teaches that an anthropomorphic deity appeared on 
earth in the long ago and interceded between Che-manido (Kitshi 


RI AGAN] 


MEDICINE SONGS OF GEORGE FARMER 


367 


Manido) and the Indians. He taught the latter the means where¬ 
with they might provide themselves with the good things of earth 
and the power of warding off sickness and death. He gave to the 
Indians the various plants and instructed them in their uses. 

This being is known by the name of Manabush (Manibusr or 
Minabozo). The account of his life on earth, what he did for 
men, and the rites and ceremonies alleged to have been prescribed 
by him are dramatically rehearsed at the initiation of a candidate 
into the society. 

The society holds its services in a long, loose wigwam, called 
“medawegaun.” Some of these are ten feet high, a hundred feet 
long, and twenty feet wide. The framework is complete, but the 
bark or canvas cover usually extends only half way up the sides, 
the top being open; sometimes the upper framework is also 
omitted. Along the center of this house, running the long way 
of the same within the framework, a pole, supported by posts, 
carries the presents the initiate is to give to the medicine chiefs. 

When dancing, they proceed in a continuous row from left 
to right around the center pole and its presents, giving them the 
appearance of dancing in two rows. They all carry animal skin 
medicine bags as they dance, and as they pass the initiate they 
shake these over him or at him uttering hoarse sounds of various 
kinds. Also, when setting out from the eastern or starting post 
in the eastern end of the lodge, each one utters a hoarse “Ho, ho, 
ho,” or other gutteral expression as he shakes his medicine bag, 
holding it in both hands in front of him with its head pointing 
westward. Only members of the society are admitted, but any 
one who wishes may look on at the ceremony from without the 
hall. 

Four of the medicine men act as initiating officers. These 
are provided with drums and rattles. One of these also has a 
kona-pamik (or cowry) shell (Cyprae moneta), the sacred emblein 
of the Metawit (medicine lodge order), and as he shakes the rattle 
and sings in a gutteral voice he runs the lodge-dance course around 
the center pole, followed by the other medicine men. As they thus 
proceed they pass the novitiate who is seated on a new mat so as 
to face the center pole of the lodge. One after the other dances 


368 


AMERICAN ANTHROPOLOGIST 


[n.s., 24, 1922 


about him (the novitiate) in turn, singing and gesticulating the 
initiation songs. As a final act they “shoot” him with the sacred 
konapamik shells, pretending to blow them into his head or 
breast, whereat he falls as if dead and lies in an apparently lifeless 
stupor. Quickly the medicine fraternity gather around him, 
manipulate and rub him with the medicine bags and pray and 
utter incantations over him till he “recovers,” after which he 
spits a sacred shell from his mouth, pretending it is the one with 
which the medicine man had “shot” (or pretended to “shoot”) 
him; but which he had previously concealed for the act in his 
mouth. As soon as he has spit up the shell, he sits upright and 
later, rising, is given a medicine bag as his lodge badge. This 
concludes the essentials of the ceremony. 

The distribution of the presents follows this act. 

The Nett Lake Indians also have a ghost society, which is a 
variation of the Grand Medicine Lodge, the ceremony being to 
all appearances about the same as that of the Grand Medicine 
Lodge proper. 

Should any person, who has been set apart by the medicine 
priest to be dedicated to the Medicine lodge, die before the time set 
for the initiation, provided he is an adult, the relatives announce 
the fact to the chief medicine men at a specially called meeting 
(feast) at the lodge of one of the mourners. After the proper 
preparation thereafter, the chief mourner is initiated into the 
society as a substitute for the deceased, and the feast he gives is 
the “feast of the dead.” The whole ceremony, including the 
feast, is designed to release the deceased’s “shadow” from the 
“shades” and permit it to depart to the “land of mysteries in the 
happy hunting ground.” 

After the death of twenty-two infants from cholera infantum 
in the fall of 1913, we had a ghost ceremony almost weekly till I 
left the region the next year. Also, since the infantile mortality 
has increased, children are initiated into the society either in 
person or by proxy. 

Another case of initiation by proxy is when a sick youth is 
brought to the ceremonial structure for restoration to health as 
a last resort, all the other and ordinary efforts of the shamans to 


r^agan] 


MEDICINE SONGS OF GEORGE FARMER 


369 


cure the patient with exorcisms and incantations having proved 
futile. Sessions of the society are also held for the sole purpose of 
curing the sick. This mode of doctoring is, in fact, becoming 
more popular every year. 

Kayenta, Arizona 























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